distresse the wicked can call upon God but it is like the howling onely of a Dog like Pharaohs desiring of Moses to pray for him to be free from the plague but not from repentance for the cause which is sinne to be freed from nor yet from faith which grace they have not therefore their prayers being onely from self love and Worldly fear and being the prayer of unregenerate persons habituated in sinne the Lord did not hear nor answer them as it is said Of such that God hears not sinners 19. Vers 43. The wicked are by David here compared to vile things as dust mire and dung whereas the Godly on the contrary are compared to most precious things as the Lords treasure his inheritance and his jewell's Mal. 3. 17. Fruitfull Vines Kings and Priests Revel 1. 6. Sonnes to God coheirs with Christ and the most excellent on the earth Psal 16. 2. Whereby we see what ever be their earthly prerogatives how vile the wicked are in Gods sight and in the Godlies as Psal 15. 4. And that the Godly are onely in high esteeme with God and truly honourable and therefore let them correspond to these titles where with they are stiled 20. Vers 44. By the Lords subduing of the Nations to him and by making David to be head over them we may see here Christs Kingdome cleerly prefigured to whom the Lord hath not onely subdued all his Enemies and given him Victory over them triumphing on the Crosse and leading captivity captive but also by the conversion of the Gentiles he has made him head and Lord over all according to that promise Psal 2. 8. I will give thee the heathen for an inheritance and the uttermost parts of the Earth for a possession 21. Vers 51. After Davids resolution of a constant thankfulnesse to God for all his benefits in the preceeding verses he calls himself here his King acknowledging the Lord hereby to be the Author of his promotion for by him Kings raigne and he calleth all the benefits that that he had received from God his mercy which he had shewn to him excluding thereby merit which two things would God that Kings and all other men in place or power would seriously acknowledge and then as they have their power and places from God they would imploy the same for God and walk humbly before him II. SAM Chap. 23. from the 1. vers to the end THe parts of his Chapter are two the first is Propheticall from the 1. vers to the 8. The second is Historicall From the 8. vers to the end The subject of the Propheticall part is 1. The prosperity of Davids Kingdome but especially of the Kingdome of the true Messâ—ah whereof his Kingdome was a type and figure 2. The adversity and punishment of the Enemies of his Kingdome and of the Kingdome of Christ or his Church Next the subject of the Historicall part is a catalogue of 37. of Davids most valiant men who had assisted him in fighting the Lords battles and the valiant acts that some of them had performed In the Propheticall part we have 1. The exordium or inscription 2. The Prophecy it self or narration In the exordium or inscription we have 1. The nature of the Prophecy towit Testamentary or the last Words of David and therefore full of dignity weightinesse and Majesty seeing it is proponed in the last time of Davids life and raigne in form of a Testament at which time Godly men laying aside Worldly affaires or earthly thoughts are exercised in contemplation of Heavenly things and their words are esteemed to be of weight and therefore attentively heard and hearkned unto and which like attention and reverence ought to be given to the words of this exord for four reasons 1. In regard of the authority of the speaker of them King David 2. Of their dignity being his last and Testamentary word 3. In respect of the worthinesse of the subject towit the Prophecy of the temporall Kingdome of Judah and eternall of the Messiahs And 4. from the imitation of the ancient Patriarchs especially Jocob Genes 49. And Moses Deut. 32. This for the Exord and nature of his Prophecy Next for the Author of these words the same is either Instrumentall and this is David or Principall and this is the Spirit of God Vers 2. And the God of Israel Vers 3. As for David who is the instrumentall or secundary Author he is described by foure tittles 1. He calls himselfe the sonne of Jess which Sheba used in disdaine acknowledging thereby the mean condition he was in at first before the Lord raised him to a higher and this title he assumes for three reasons 1. Thereby to testify his humility and to give an example to others 2. For verification of the prophesies made of the geneologie of the Messiah who was to come of that root and stock And 3. that it might be certaine what Prophet was the Author of this prophesie The second stile which he assumes is from his dignity whereunto he was exalted from so low a degree to amplify the Lords goodness thereby and his free love The third title which he assumes is the anointed of the God of Jacob hereby signifying his inauguration 1. By Samuell 2. By the tribe of Judah in Hebron and last by common consent of all Israell in Jerusalem The last title which he assumes Is the sweet Psalmist or singer of Israell in respect of the divine Psalmes which he not only composed and wrote as the penman of Gods spirit but also which he sung himselfe and directed to be publickly sung by the musitians who were appointed for that use in the tabernacle and in the future Temple which songs are called sweet not only in respect of the melodious and sweet harmony of musicall instruments and voyces which were used in the singing of them but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them as also he calls himselfe the sweet singer of Isaell to shew that all these Psalmes and spirituall songs as all other parts of Scripture or of mans ministry ought to be directed and be subservient to the good of Gods Church which is his true Israell All which Epithites of David here we see then may be reduced to these two a King and a Prophet Thirdly the principall Author by whom David is moved to utter these words of this prophesie he saies Is the spirit of God the God of Israell and the rock of Israell from which the ancient Fathers gathered against the Hereticks of their times the Orthodox doctrine of the holy Trinity one in substance and three distinct persons the Father noted by the name Elohim and God of Israell The sonne by the rock of Israell as Paull calles Christ 1 Cor. 10. 4. And the Holy Ghost by the spirit of God David therefore hereby declares that he has in this Action for his warrant the motion and inspiration of the blessed and Holy
Wife of Vriah 3. The Persons are David a great and godly King before whose life and manners were sometimes a mirrour to his subjects and called a man according to Gods own heart and who was invincible in his warres with externall Enemies yet is overcome in the battle betwixt the flesh and the Spirit and by his own bosome and inward Enemy of his carnall corruption as Lot was in Zoar who could not be overcome in the City of Sodom The second person is Bathsheba the Wife of Vriah the Hittite called 1 Chron. 3. 5. Bethshua the Daughter of Ammiel The third is Vriah himself called a Hittite because he was a stranger borne and now a proselite in Religion an Republicke of Israel a faithfull and valiant souldier in the warres as he gives the proof thereof Vers 11. Secondly the antecedent causes which moves this ungodly and unhonest fact are as well on Davids part as on the Womans On his part their be chiefly four 1. His great prosperity which brings him to a careles security as well in matters concerning God as in his office to the Republicke the evidence whereof is that afternoone he gives himself to sleep and ease when hi◠subjects are in danger of their Enemies farre contrary to a Kingly care and duty 2. His idlenesse Satans cushion and Mother of all vices and the sinne of Sodom as it is said Diuturna quies vitiis alimenta ministrat And especially to uncleannesse therefore sayes the Poet quaeritur Egestus quare sit factus adulter in promptu causa est desidiosus erat Whereas on the contrary otia s◠tollas periêre Cupidinis arcus 3. The loosnesse and lust of his eyes looking with delight and concupiscence upon the beauty of the Woman contrary to Jobs practise Chap. 31. 1. And that precept of Gods to turne away our eyes from vanity Christ telling us also that to look upon a Woman and to lust after her though no more is adultery for God 4. The object of the eye the Womans beauty In it self being good and the gift of God as we see in Joseph Moses David Esther Sarah Rebecca Rachel and others but being abused either to pride as in Absolom or to turpitude as in Davids practise and Potiphars Wifes to be insnared thereby or to insnare it turnes to such a curse and drawer on of most heavy judgments In the Woman likewise we see these occasions 1. Immodesty in discovering her nakednesse and washing herself in an open view of the Kings pallace which rather should have been done in her private Chamber 2. Facility in yielding to Davids motion of uncleannesse 3. Arrogancy counting it an honour to be courted by a King and to be his Concubine 4. Breach of duty and fidelity to her honest Husband And 5. lubricity and sinnefull frailty was seen in the fact Thirdly the act it self was double adultery a married man with a married woman also the man a King who should have given good example to his subjects as is said Regis ad exemplum c. As likewise a Prophet and so should have been eminent beyond others in holinesse And one who had not only one wife but many wives and Concubines as Nathan told him All which aggravates this fact of his adultery Fourthly the consequence was the matter is revealed by Bathsheba to David of her being with Child Who strives by many wayes to cover his adultery 1. Subtily by sending for Vriah and moving him by indirect inticements to colour his crime 2. By a more cruell device of his murther To effectuate the first David 1. directs Joab to send Vriah to him who now was at the siege of Rabbah 2. When he comes David in all Hypocrisy as intending to know by him how affaires went he asks of the estate of the Captain and Army and then intreats him more familiarly not after the manner of Kings to wash his feet whereby in the Hebrew phrase was signified all which belongs to a mans entertainment and ease and so to visit his house and for the more inducement he sends after him a messe of his own meat But good Vriah being governed by Gods providence rests that night in the Kings gardhouse 3. Which when David perceives he uses another slight and feasts him and makes him drunk thinking thereby to make him lie with his wife and so to be Father to a bastard or as the Law calls it Partus suppositus and bring in an unlawfull heir into the inheritance of Vriah Yet worthy Vriah guided by Gods Spirit disappoints this policy of the King also David by his worldly wisdome and authority thinking to colour vice but God resolving to bring it to light and therefore at even went out to lie on his bed with the servants of David but went not down to his house at all Whereupon David writes with Vriah to Joab directing how he should be killed which Joab accordingly obeyes and so Vriah is killed and David advertised thereof which when Vriahs Wife understands she mourneth for him and is thereafter taken by David to Wife and beares him a Son but this thing displeased the Lord. OBSERVATIONS 1. BY these falls of David Peter and the like let not any excuse themselves in their sinnes for they are registred not for imitation or excuse of the like but as Beacons for evitation and their repentance onely for imitation Et ut majorum ruina sit minorum cautela and that the best may see how weak they are and how prevalent their naturall and sinfull corruption will be if they be left never so little to themselves and to the force of temptation which finds time to lay siege to the secure heart of David in his house and surprises it while Joab is laying siege to Rabbah of the Ammonites in the field to take it 2. If such a strong and tall Cedar as David did fall how ought weaker Christians to fear and pray that God would deliver them from temptation and as we are exhorted 2 Phil. 12. To work out our own salvation with fear and trembling 3. Vers 1. When David after divers Victories is now in peace by the mercy of his God he falls to fighting against God himself when he has subdued many nations to his great credit abroad to his farre greater shame he is subdued by and inslaved unto his own filthy lust Whereby we see that prosperity is more dangerous then adversity that sanctified correction is more profitable then a prosperous condition with a remission of Gods assisting grace 119. Psal 67. 71. And as is further shewn to us Heb. 12. 6. 4. We see that bosome Enemies of our own sinfull corruption and concupiscence are the worst and most dangerous like Dalilah and Judas ready to betray us and subdue us to them Thus Saul who at first overcame the Philistims was overcome thereafter by his own pride envy and cruelty Sampson by his lust after so many noble victories as also here David is subdued by
express his hearty affection 2. Absoloms Ironicall accusation vers 17. For leaving David his friend in distress and not adhering to him Hushais defence by acknowledging him now to be King by a double right 1. Divine 2. Humane In respect that God and all Israel had chosen him whereunto therefore he subjoynes his promise of loyalty vers 18. Next he argues from equity why he should serve the same because he was the servant of his Father and therefore he would serve him also 3. Is set downe vers 20. and 21. Absoloms asking Counsell of Achitophel what was best to be done for prosecuting this business of rebellion Whereunto Achitophel answers by giving Counsell 1. For securing the rebellion in the continuance thereof in this Chapter And 2. That it may end in a full and finall victory in the next Chapter First then for the securing and continuance of this rebellion his Counsell is to commit incest with his Fathers concubines that were left to keep the house whereby the people shall heare that he was abhorred now altogether by his Father and so their hands should be made strong which so long as there were hope of reconciliation would be but faint and their hearts doubtfull So that his Counsell runnes on this he suspects that reconciliation may be between a sonne that might relent and a Father that would remit and so thereon David might be avenged on his sonnes prime Counsellours and speciall followers for eschewing whereof there was no way but to engage Absolom in some further fact which might be uncapable of pardon and obstruct all hope of reconciliation whereupon ensues Absoloms obeying of this wicked Counsell vers 22. Wherein the filthiness of the sinne was not so great as the impudency of the manner in an eminent place and in the sight of all Israel whereunto is subjoyned vers 23. Of how high estimation and Authority the Counsell of Achitophel was both with David and Absolom towit as an oracle of God and therefore so readily did Absolom here follow the same OBSERVATIONS 1. V. 16. HVshaj had a good cause but uses not lawfull meanes to go about the same Which he did by dissimulation and taking Gods name in vaine in his gratulation of Absolom saying by way of prayer God save the King and that the Lord had made him King Whereon we observe that the matter of a good cause is no sufficient warrant before God or to the conscience except also the meanes for the accomplishment thereof be also good and lawfull for we must not according to the Apostles rule do evill that good may come of it therefore Abraham lyes for his own safety and thereby exposing his wifes chastity to danger was sinfull So Rebecca's deceiving of her blind Isaac for conveighing the blessing to Jacob and the Gibeonites lye and dissimulation in making peace with Israel 2. Vers 17. Absoloms accusing of Hushaj for leaving his friend David in distress We see howsoever his judgment was pregnant to note the sinne of ingratitude in another and to tax the same yet he sees it not in a greater measure being Davids sonne and in a grosser manner of rebellion in himselfe Where we observe that every man is ready like the Pharisees To spye the mote in their neighbours eye but not the beame in their owne Matth. 7. 3. and severely to censure lesser faults in others than grosser in themselves as we see Judah did towards Tamar Saul against Jonathan for tasting a little hony contrary to his constitution but making no conscience of persecuting righteous David and killing the Lords Priests even as at this day in the Romish Church the breaking of her constitutions are censured damnable whereas the breach of Gods lawes are permitted and dispensed with 3. In Absoloms accusation we see also who is to be accounted a true friend towit he only who not only in prosperity but also in adversity proves so as Jonathan did to David and as is said Prov. 17. 17. 4. Vers 21. Achitophel gives counsell to Absolom to go into his Fathers Concubines that by incestuous fact all hope of reconciliation with his Father might be obstructed Where we see that prophane hearts so contrives the plots of their wickedness against Gods law as if there were no God or over ruling power to cross their designes or to punish them and therefore this foole though otherwise accounted had said in his heart there was no God 5. The scope of this Counsell we see was to foment and increase the flame of discord between David and Absolom but not to quench the same which shewes unto us Satans nature in his instruments and as he first divided between God and man and afterward between man and man as between Cain and Abell c. So he continues whereas God is the God of peace so are his Children peaceable as we see between Abraham and Lot and peace makers as we see Matth. 5. 9. 6. Where he saies that by so doing the hands of all who were with Absolom should be strong We see the blind folly of the wicked who think that to sinne is the way to prosper whereas Psal 1. 3. and in the examples of the holy Patriarch's Joseph and Godly Kings we see the contrary and as is shewne to us 2 Chron. 14. 7. 7. Vers 22. Absolom is counselled by Achitophel to commit incest with his Fathers concubines as Amnon was how to commit incest with his own Sister both Counsellours prevaile and both who were counselled obey his wicked counsell to their own destruction Where we see that it is as easy to one wanting grace and Gods Word and spirit to be their Counsellours to take ill counsell as it is to them who give it and pronesse to villany in great men want never either projectours to devise or Parasites like Doeg to execute the most odious sinnes at least to excuse them and so farre God gives way to their sinnes as their sinnes may prove plagues to themselves 8. The tent is spred on the top of the house and Absolom goes in to his Fathers Concubines in the sight of all Israel And so that is fulfilled which was threatned by Nathan Chap. 12. 12. So that the Counsell of Achitophel and fact of Absolom have fulfilled the judgement of God Where we may admire the Wisdome of God that can use the worst of evills well and most justly make the sinnes of men his executioners 9. Vers 23. Where it is said that Achitophels Counsell in these dayes was counted as the oracle of God We see that great parts misimployed proves most mischievous as leaning eloquence worldly wisdome and the like and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks so that great need have they who have great parts to seek the sanctified use of them and this makes our condition the more dangerous that we have to deal daily with a powerfull and subtile Enemy Satan and therefore as David did Chap.
Trinity God the Father by his sonne and the inspiration of the Holy Ghost speaking unto him himselfe and speaking by him to others Fourthly followes what he is moved to speak which is to declare the properties of a good King and how prosperous his Kingdome shall be under him But especially not meaning his own temporall kingdome and continuance thereof as was promised to him but the perpetuity of the kingdome of the Messiah to come which though his kingdome should decay and his house come to an end as all temporall things have their own period through the unworthiness and provocation of his posterity yet the kingdome of Christ who was to come of him and is called his sonne should never decay but be permanent and perpetuall because of that everlasting covenant made with him ordered in all things and sure concerning his everlasting salvation which is all his desire Now this everlasting kingdome of the Messiah who is the supreame ruler over all men and who is not only just himselfe being without spot of sinne but also who justifieth others and who ruleth not only justly like one that feareth God but also who makes others to feare him This everlasting kingdome of his I say is compared here to two things 1. To the light of the morning that succeedeth after the darkness of the night and drives it away when the Sunne riseth and is without clouds to obscure and hinder the bright rayes and shining thereof 2. To the tender grass springing out of the earth after the sharp and frosty winter and which shineth pleasantly after the sweet and warme summers raine But as for the enemies of Christ and his Church He 1. compares them to thornes thrust away by the decree of rejection After he has called them the sonnes of Beliall who would not endure to be under the yoke as we see Psal 2. 4. And 2. he shewes what shall be their finiall end vers 7. to wit burning by fire first then they are called the sonnes of Beliall which is as much as the sonnes of the Divell as our Saviour called the incredulous and obstinate Jewes who gloried that they had Abraham for their Father and who cannot suffer to be under the yoke of Gods obedience and Christs though the same be easie and light Matth. 11. 29. but refuse not Satans yoke of sinne and to be slaves to him and to their own lusts though he can give them no better reward in the end but hell fire here spoken of Next he compares them to thornes as they are also compared so Cant. 2. 2. Not growing which may be for some use as hedges or the like but pluck't up and thrust away being not only unprofitable but hurtfull so that they cannot be handled or touched with a hand that is not sufficiently armed against their hurtfull disposition and therefore being both unprofitable and noysome they are fit only to be fuell to the fire and to burne therein As for the second part of this Chapter which is Historicall containing a Catalogue only of the names and some valiant Actions of Davids chiefe officers and Captaines in his Army the same not needing a copious explanation therefore we remit the same to the reader Only this is to be marked that Joab his name is here omitted though he had done many valiant deeds for David and this is for his many vices and treacherous murthers of Abner and Amasa for which David gave charge to his sonne Solomon 1 King 2. 6. That he should not let his hoary head go to the grave in peace And as for others their valour and vertues are here recorded not only for commemoration and remembrance But likewise for example and imitation of their vertues and to shew how great workes the Lord wrought by weake meanes Only the temerity of the three is not to be commended altogether nor followed that hazarded themselves so for bringing to David water out of the well of Bethlehem which was commendably therefore poured by David upon the ground unto the Lord as a testimony of his thankfulness for their preservation and that he should not seem so much to be given to the satisfying of his carnall desire and longing as to drink that for which these three had hazarded their blood and lives OBSERVATIONS 1. DAvid now being neerest to death like the swanne sings sweetest comforting himselfe with heavenly meditations and expressions of his faith in the Messiah and obtaining salvation by him and not grudging that he is to leave an earthly Crowne and kingdome being sure of a heavenly The like example we have of old Simeon when he got the babe Christ Jesus in his armes and of Paul 2 Tim. 4. 7 8. And which should be the practice of all Christians who draw neer to death to exercise themselves with holy and heavenly meditations having laid aside the world and the thoughts thereof 2. Vers 1. Davids first stile which he assumes is the sonne of Jess to testify his humility and to acknowledge from how low a condition the Lord had raised him up as he called Abraham out of Vr to be the Father of the Faithfull and of many Nations Moses from keeping Jethro's sheep to be a Prince over his people Israell The Judges from a low pedigree to be deliverers of his people from their oppressours And David here who was but the sonne of Jess a private and obscure man to be King of Israell From whence then let all men learne a lesson of like humility seeing the same in so great a King and especially in him who is King of Kings Christ Jesus who saies learn of me for I am humble and meek 3. He calls himselfe next The anointed of the God of Jacob acknowledging thereby that all his promotion and advancement to be King was from God whom he calleth the God of Jacob and from whence our Saviour reasoneth for the resurrection shewing thereby That God is not the God of the dead but of the living who as they were living in their soules after death so should they live in their bodies at the resurrection And therefore he is called the God not of the soule of Jacob but of Jacob in the complex as he doth consist both of soule and body 4. Also from the title of the sweet Psalmist of Israell We observe that our skill in arts or sciences and all the gifts and endowments that we have from God as the Talent concredited to us should be imployed for the good of the Israell of God which is his Church unto the edification thereof 5. Vers 2. Where David saies that the spirit of the Lord spake by him We see as the Apostle Peter speaketh 2 Pet. 1. 21. That the Scripture and prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the Holy Ghost and therefore ought so to be reverenced and obeyed being not of humane but divine authority 6. Here also we see that